Book Title: Tattva Sangraha Vol 2
Author(s): Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra

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Page 504
________________ "THE REVEALED WORD." 1229 different ; from which we shall infer the presence of another Cause, in the shape of the Sphoța'”. This also cannot be right; because nothing apart from the Letters is known. As it has just been established that it is the Letters themselves which, varying in each Word, become capable of bringing about the comprehension of the meaning, through the variations in the relation of Cause and Effect. So that the assumption in question is entirely futile. It is also implied that the same objections apply also to the view that the existence of the Sphoga' can be inferred. It might be argued that-"it is not to be inferved, but it is absolutely imperceptible”. The answer to that is— If it is imperceptible, etc. etc. Just as the Inferential Indicative, while it is itself unknown, does not bring about any cognition, so this Sphoța also, while itself unknown, cannot bring about the comprehension of the meaning.-(2705-2706) TEXTS (2707-2710). IF IT BE URGED THAT—" THE COGNITION FOLLOWS FROM ITS MERE EXISTENCE ; AND AS ITS CAUSAL CHARACTER IS THERE, IT IS HELD TO BE ABLE TO BRING ABOUT THE COGNITION LIKE THE VISUAL ORGAN”:THEN, THE ANSWER IS THAT, IN THAT CASE, THE SAID COGNITION WOULD BE THERE AT ALL TIMES ;-EVEN WHEN THERE IS NO KNOWLEDGE OF THE CONVENTION, AND THERE IS NO HEARING OF THE LETTERS, THERE WOULD BE COGNITION PROCEEDING FROM THE Sphota, AS ITS EFFICIENT CAUSE WOULD BE THERE ALWAYS; AS THIS ENTITY (Sphotu) IS ETERNAL (ACCORDING TO THE GRAMMARIAN), AND IT HAS NO NEED FOR ANYTHING ELSE. NOR CAN THERE BE MANIFESTATION OF IT BY ARTICULATION OR CONVENTION OR LETTERS; AS IT IS NEVER PERCEIVED ; IT IS cognition ITSELF THAT IS SPOKEN OF AS 'MANIFESTATION' AND THERE IS NO COGNITION OF IT. HENCE IT FOLLOWS THAT THE ASSUMPTION OF THE MANIFESTER' OF THE Sphota IS ALSO FUTILE.-(2707-2710) COMMENTARY. It might be argued that,"by its mere existence, the Sphoța would be the cause of the comprehension of meanings -- just as the visual and other organs are the cause of the cognition of things ". But in that case, the cognition proceeding from it should be there always ; so that even without any idea of the Convention, etc. bearing upon the Word, the comprehension of its meaning would be there. This is what is pointed out by the words- Even when there is, etc. etc. The reason in support of this is next stated in the words -As this entity is eternal, etc. etc.'.

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